MARLOW'S JOURNEY in Conrad "Heart of Darkness" is usually interpreted as a study of a descent into the unconscious self.1 Of course, the
voyage into the heart of darkness is, on one level, a symbolic representation of an exploration of the hidden self and therefore of man's capacity
for evil. However, Conrad is not merely narrating a psychological experience; he is dealing with a significant moral conflict. If this were
simply a story concerned with the two aspects of the mind of man, the
conscious and the unconscious, what would be Conrad's point in treating
so extensively the condition of the natives in the Congo? Moreover, without studying some of Conrad's most powerful and most consistent
imagery, it is impossible to explain the role of Kurtz's "Intended," which is
important in the development of the theme. In "Heart of Darkness," Conrad is depicting Marlow's discovery of evil and the responsibilities
to himself and to others which this knowledge places upon him. In telling
the story of Marlow's attainment of self-knowledge, Conrad does not
use the language of psychology. Instead, he employs the imagery and
symbolism of the traditional voyage into Hades.

By associating Marlow's journey with the descent into hell, Conrad
concretizes the hidden world of the inner self. Through image and
symbol, he evokes the well-known voyage of the hero who, in ancient
epic, explores the lower world and, in so doing, probes the depths of his
own and his nation's conscience. A study of "Heart of Darkness" from
this point of view discloses some interesting parallels, but, more important,
by setting Conrad's story in relief against a background rich in associations, it reveals the essential unity of his political and personal themes.
Moreover, such a reading shows how Conrad, by combining the traditional imagery of the epic descent with realistic details from his own
experience in the Congo, created an image of hell credible to modern
man.

Though Marlow's journey recalls the epic descent in general, it is
most specifically related to the visit to Hades in the sixth book of the Aeneid. In Vergil's poem, Aeneas' descent is part of his initiation for the
role of leader of the Roman people. Vergil emphasizes the fact that
truth is to be found in the heart of darkness; thus, the Sibyl who, in Vergil's words, "obscuris vera involvens" (hides truth in darkness),
guides Aeneas. Moreover, just as Aeneas is about to enter Hades, Vergil
interrupts his narrative to ask the very elements of hell, Chaos and
Phlegethon, to allow him to reveal the secrets buried in the darkness
and depths of the earth. Aeneas' voyage to Hades is one means by which
he learns of the tragedy implicit in the affairs of men; this is the price
he pays for fulfilling his duty as founder of Rome. In the lower world

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